Dinorning vazni na Johiliyyat davrida, na Islom davrida farq qilgan; uning vazni belgilangan edi. Johiliyyat davrida, Allohning Rasuli ﷺ davrida va undan keyingi xalifalar davrida Vizantiya dinorlari ishlatilgan. Keyin Abdulmalik islomiy dinorlarni xuddi shu vaznda zarb qildirdi. Vizantiya dinori bir misqalga teng edi, misqal esa 8 davaniqqa teng bo‘lib, bu 20 qiroat yoki 22 qiroatdan bir oz kam vaznga teng edi; ikkala vazn bir xil, chunki ikki turdagi qiroatning vaznida farq bor. Misqal o‘rtacha arpa donining ikki uchi kesib tashlangan 72 donasi bilan o‘lchanadi, shuningdek, o‘rtacha kattalikdagi yovvoyi xantal donining 6000 donasi bilan ham baholanadi.
The weight of the Dinar did not differ either in Jahiliyyah or Islam; it has a fixed weight. Byzantine Dinars were used in the time of Jahiliyyah, the time of the Messenger of Allah (saw) and the Khulafa’a after him. Then Abdul Malik coined Islamic Dinars of the same weight. The Byzantine Dinar weighed a Mithqal, where the Mithqal was 8 Dawaniq which weighed 20 carats or a fraction less than 22 carats, both weights being the same as there is a difference in the weight of the two types of carats. The Mithqal is measured as 72 grains of an average barley seed whose two tiny edges are cut off, and it is also estimated as 6,000 grains of average-sized wild mustard.
Rasulullah ﷺ bu dinor vaznini ma’qulladilar va unga zakot, diya (qon puli) va o‘g‘rilikda qo‘l kesish qoidalarini bog‘ladilar. Shunday qilib, bu dinorlar uchun shariat vazni bo‘ldi va Abdulmalik islomiy dinorni zarb qilib, uni misqol qilganida tayangan vazn ham aynan shu edi.
The Messenger of Allah (saw) consented to this Dinar weight and linked with it the rules of Zakat, blood-money and the cutting for theft. So it became the Shari’ah weight for Dinars, and it is the same weight that Abdul Malik depended upon when he coined the Islamic Dinar and made it a Mithqal.
Dirhamlarning og'irliklari turlicha bo'lgan, chunki forslarda uch xil dirham bor edi: og'irligi bir mitqal, ya'ni 20 qirot bo'lgan katta dirham; og'irligi yarim mitqal, ya'ni 10 qirot bo'lgan kichik dirham; va o'rtacha dirham, uning o'nta donasi 6 mitqal, ya'ni 12 qirot og'irlikka ega edi.
Al-Balazuriy Al-Hasan ibn Solih'dan rivoyat qilib aytadi: "Ajamlar (arab bo'lmaganlar) zarb etgan dirhamlar og'ir va yengil bo'lib, turli og'irlikda edi. Ulardan bir mitqal, ya'ni 20 qirot og'irlikdagi, yana 12 qirot og'irlikdagi va o'rtacha mitqalga teng 10 qirot og'irlikdagi dirhamlar zarb etilgan."
U Al-Hasan ibn Solih'dan boshqa kishidan ham rivoyat qilib aytadi: "Ajamlar dirhamlarining o'nta donasi 10 mitqal, o'nta donasi 6 mitqal va o'nta donasi 5 mitqal og'irlikda bo'lgan."
Ular katta dirhamlarni "mulish" (Bug'liyya) dirhamlar, yoki to'liq qora ("Sudu vafiya") deb atashgan. Dirhamning asosiy og'irligini baholashda esa oltindagi mitqal og'irligi, ya'ni 8 davoniq olingan, bunda bir daniq ikki yarim qirotga teng bo'lib, natijada u 20 qirotni tashkil etgan. Bu og'irlikdagi dirhamlar Sosoniylar, to'g'ri yo'l tutgan xalifalar va Umaviylar davrida zarb etilgan.
As for Dirhams, they had different weights because the Persians had three types of Dirhams; the large one whose weight was a Mithqal’s weight, that is 20 carats, the little one whose weight is one half Mithqal’s weight i.e. 10 carats, and the middle one ten of which weighed 6 Mithqal i.e. 12 carats. Al- Balathari narrated from Al-Hassan bin Salih who said: “Dirhams coined by non-Arabs had different weights, both heavy and light. They would coin a Mithqal from it which is 20 carats, another of 12 carats, and another of 10 carats which is of the median Mithqal.” He narrated from other than Al- Hassan bin Salih who said: “Dirhams of the non-Arabs were such that 10 of them weigh 10 Mithqal, 10 of them weigh 6 Mithqal and 10 of them weigh 5 Mithqal.” They used the term mulish (Bughliyya) Dirhams for large Dirhams or the full black (Sood Wafiya) for assessing the basic weight of the Dirham which is the weight of the Mithqal in gold i.e. 8 Dawaniq where a Daniq is two and a half carats, so it becomes 20 carats. This weight was coined at the time of the Sassanids, the righteous Khulafa’a and the Umayyads.
Kichik dirham, ya’ni mitqalning yarmi, Tabaristonga nisbat berilib Tabariy dirham deb atalgan, chunki u shu yerda zarb etilgan. Uning og‘irligi 4 dawaniq, ya’ni 10 qirot edi. O‘rta dirham esa Juvariqiyya dirham deb atalgan, chunki u Jurqon nomli yerda zarb etilgan va uning og‘irligi 4,8 dawaniq, ya’ni 12 qirot edi.
Islom kelib, har 200 dirhamdan 5 dirham zakot farz qilinganda, dirham deb shunday dirhamlar hisoblandiki, ularning har 10 tasi 7 mitqal og‘irlikda bo‘lardi. Ular “yetti og‘irligi” deb atalgan va boshqa dirhamlarga nisbatan o‘rta dirhamlar edi. Sababi, ular katta, kichik va o‘rta dirhamlarning qiroтlarini olib, uchga bo‘lganlar, natijada 14 qirot yoki 6 dawaniq chiqqan. Bu esa ikki uchi kesilgan o‘rtacha arpa donining 50 va 2/5 donasiga, shuningdek 4200 ta xantal donasiga teng. Zakot va diya (qon puli) qoidalarida e’tiborga olinadigan shar’iy dirham ana shudir. Bu og‘irlik Rasululloh ﷺ zamonida ma’lum va e’tiborli bo‘lgan, uning miqdori dawaniq va qirotlarda o‘lchangan. ‘Umar zamonida ham Rasululloh ﷺning: “Og‘irlik – Makkahliklarning og‘irligidir”, degan hadisiga asoslanib shunday bo‘lgan. Shunday qilib, miqdor va nisbatlar Quraysh kelishib olgan og‘irliklar bilan chegaralangan va bu Rasululloh ﷺ tomonidan ma’qullangan edi. Bu og‘irlik shar’iy dirham bo‘lib, zakot va diya kabi shar’iy hukmlar unga bog‘langan.
Bu o‘sha og‘irlikdagi islomiy dirham bo‘lib, Abdulmalik ibn Marvon forscha dirhamlarni tark etgach zarb qildirgan dirhamdir. Voqidiy Vahb ibn Kaysonning shunday degani naqл qiladi: “Abdulmalik ibn Marvon dinor va dirhamlarga yozuv bitib, ularni silliqlashdan oldin ko‘rdim, ular Abdulmalik zarb qildirgan dinor og‘irligida edi.”
Shuningdek, Abdulmalik ibn as-Sayib Abu Vada’a as-Sahmiydan rivoyat qiladi: u unga mitqal og‘irligini ko‘rsatib, shunday degan: “Uni o‘lchab, Abdulmalik ibn Marvonning mitqali og‘irligida ekanini topdim.” U у бу Абу Вадаъа ибн Дабира ас-Сахмийга тегишли эди, деди у, Жоҳилиятда.
Ал-Балазурий Усмон ибн Абдуллоҳдан ривоят қилди, у айтди: «Отам айтди: “Абдулмалик ибн Марвоннинг динорлари Мадинага келди, у ерда Пайғамбар ﷺ нинг саҳобаларидан баъзилари ва тобеинлардан бошқалар бор эди. Уларнинг бирортаси ҳам уларни рад этмади.”»
Муҳаммад ﷺ ибн Саъд айтди: «Бу дирҳамларнинг вазни бизнинг мисқолимизнинг 20 қиротидан 14 қирот бўлиб, мисқол 20 қирот эди, у 21 ва уч еттидан бир қиротдан 15 қиротни ташкил қилади.»
The small Dirham, which is half Mithqal, was called the Tabari Dirham being ascribed to Tabaristan where it was coined. It weighed 4 Dawaniq equivalent to 10 carats. The middle Dirham was called the Juwariqiyya Dirham, being ascribed to Jurqan, the land in which it was coined and it weighed 4.8 Dawaniq i.e. 12 carats.When Islam came and obliged Zakat on silver such that 5 Dirhams are due on every 200 Dirhams, it deemed Dirhams to be those of which every 10 of them weighed 7 Mithqal. They were called “the weight of seven” and they were the middle Dirhams in relation to other Dirhams. This is because they collected the carats of the large, small and average Dirhams and divided them into three, resulting in 14 carats or 6 Dawaniq which are equivalent to 50 and 2/5 grains of the average barley seed whose two tiny edges are cut off. It is also equivalent to 4,200 mustard grains and this is the Shari’ah Dirham considered in the rules of Zakat and blood-monies. This is the weight known and was considered in the days of the Messenger of Allah (saw) , and its amount was measured in Dawaniq and carats and also in the days of ‘Umar based on the Hadith of the Messenger of Allah (saw) : “The weight is the weight of the people of Makkah.” So the amount and proportions were limited to what the Quraysh agreed upon of weights which was consented upon by the Messenger (saw) . This weight was the Shari’ah Dirham, and the Shari’ah rules of Zakat and blood-monies etc were linked to it. This is the same weight of the Islamic Dirham coined by Abdul Malik bin Marwan after abandoning the Persian Dirhams. Waqidi quoted that Wahb bin Kaysan said: “I saw the Dinars and Dirhams, before Abdul Malik bin Marwan engraved and abraded them and they were the Dinar’s weight coined by Abdul Malik.” It is also narrated from AbdulMalik bin As-Saib from Abu Wada’a as-Sahmi that he showed him the weight of the Mithqal saying: “I weighed it and found it the weight of AbdulMalik bin Marwan’s Mithqal. He said: This was owned by Abu Wada’a bin Dhabira as-Sahmi in Jahiliyyah.” Al- Balathri narrated from Uthman bin Abdullah who said: “My father said: ‘The Dinars of Abdul Malik bin Marwan came to Madinah where there were some of the Sahabah of the Messenger of Allah (saw) and others from the Tabi’in. No one rejected them.’” Muhammad (saw) bin S’ad said: “The weight of these Dirhams is 14 carats of the 20 carats of our Mithqal which was 20 carats and it weighs 15 carats out from 21 and three-sevenths carats.”.
Bu oltin dinorlar va kumush dirhamlarning vaznlari hamda ularning turlari orasidagi o'ziga xos farqlardir. Ushbu vaznlarni bilishni osonlashtirish uchun, ularning bugungi o'lchov birliklaridagi aniq miqdorlarini bilishimiz kerak.
These are the weights of the golden Dinars and silver Dirhams and the specific differences between their types. To facilitate our knowledge of these weights, we must know their specific amounts in today’s weights.
Arxeologik topilmalar va Vizantiya dinorlari, Xosrov dirhamlari, Islom dinorlari hamda dirhamlarining, xususan Abdulmalik ibn Marvon davrida zarb etilgan hamda Shariat dinorlari va dirhamlarining vaznlariga asoslangan pullarning topilishi bu vaznlarni aniq bilish imkonini berdi. Islom davriga oid ko‘plab tangalar bugungi kunda ham muzeylarda saqlanmoqda. Muzeylardagi bu pullarning saqlovchilari ularni baholab, bir-biridan farqlagach, ularning aniq vaznlarini aniq tarzda qayd etdilar. Ular Abdulmalik ibn Marvon zarb ettirgan Shariat dinorining vazni 4,25 gramm ekanini aniqladilar. Bu Vizantiyada keng tarqalgan oltin pul birligi bo‘lgan solidusning vazni bilan bir xil edi. Bu solidus tayangan yunon drahmasining vazni ham shu edi. Vizantiya dinori Johiliyya va Islom davrlarida muomalada bo‘lgan.
It was made possible to know these weights exactly after the archaeological discoveries, and the discovery of the Byzantine Dinars, Chosroes Dirhams, Islamic Dinars and Dirhams specifically those coined at the days of Abdul Malik bin Marwan and based upon the weights of the Shari’ah Dinars and Dirhams. Numerous coins from the Islamic era are preserved in museums to this day. The keepers of those currencies in the museums, after they had estimated and differentiated between them, recorded it in an accurate way their exact weights. They found that the weight of the Shari’ah Dinar that was coined by AbdulMalik bin Marwan was 4.25 grams. This is the same weight as that of the sulidus which was the golden currency widely used in Byzantine. This was the same weight of the Greek drachma upon which the Sulidus, the Byzantine Dinar, depended. The Byzantian Dinar was circulating during the times of Jahiliyyah and Islam.
Dinor bir mitqol bo‘lgani va mitqol vaznning asosi bo‘lgani uchun, buni bilish natijasida dirhamlar, davaniq, qiroat va donalarning vaznlarini unga nisbatan bilish osonroq bo‘ladi.
Since the Dinar was one Mithqal and the Mithqal is the basis of the weight, then as a result of knowing this, it is easier to know the weights of Dirhams, Dawaniq, carats and grains in relation to it.
Mitqol 4,25 grammga teng bo‘lgani va u 8 ta daniqqa ham teng bo‘lgani uchun, bir daniq oltinning og‘irligi grammda 4,25 ÷ 8 = 0,53125 gramm bo‘ladi.
Since the Mithqal is equivalent to 4.25 grams and also 8 Dawaniq, then the weight in grams of a Daniq of gold is 4.25 divided by 8 = 0.53125 gram.
Mitqol 20 qirot ga teng bo‘lgani uchun, bir qiratning grammdagi og‘irligi 4,25 gramm ÷ 20 = 0,2125 gramm.
Since the Mithqal is equivalent to 20 carats, the weight in grams of a carat is 4.25 grams divied by 20 = 0.2125 grams.
Mitqol barobar 72 dona arpaga teng bo‘lgani uchun, bir dona arpaning vazni 4,25 gramm 72 ga bo‘linadi = 0,059 gramm = 83,3 dona xantal urug‘iga teng.
Since the Mithqal is equivalent to 72 grains of barley, the weight of a grain of barley is 4.25 grams divided by 72 = 0.059 grams = 83.3 grains of mustard.
Dirham mithqalning yettidan uch qismiga teng va har 10 ta dirham 7 ta mithqalga teng bo'lgani uchun, dirhamning og'irligi grammda 4,25 gramm × 7/10 = 2,975 gramm.
Since the Dirham is equivalent to seven-tenths of a Mithqal and each 10 Dirhams are equal to 7 Mithqals, the weight, in grams, of the Dirham is 4.25 grams x 7/10=2.975 grams.
Yoki biz shunday deymiz: har 10 dirham = 7 mitqol, demak, 10 dirhamning vazni 10 x 2,975 = 29,75 gramm.
Or we can say each 10 Dirhams=7 Mithqals, so 10 x 2.975=29.75 grams as the weight of 10 Dirhams.
Yoki har 7 mithqal = 10 dirham deyishimiz mumkin, shunday ekan 7 x 4,25 = 29,75 gramm, bu 7 mithqalning vazni.
Or we can say each 7 Mithqals=10 Dirhams so 7 x 4.25=29.75 grams, as the weight of 7 Mithqals.
Dirham 6 Daniqqa ga teng bo'lgani uchun, gramm hisobidagi Daniq (Daniq) og'irligi: 2.975 ni 6 ga bo'lamiz = 0.495 gramm kumush Daniq og'irligi.
As the Dirham is equivalent to 6 Dawaniq, the (Daniq) weight in grams is: 2.975 divided by 6=0.495 grams as the silver (Daniq) weight.
Dirhamlarni tortishda ishlatilgan uqiyya 40 dirhamga teng bo'lgani uchun, uning grammdagi og'irligi quyidagicha: 2,975 gramm — dirhamning og'irligi × 40 dirhamga teng bo'lgan uqiyyaning og'irligi = 119 gramm — kumush uqiyyaning og'irligi.
As the ounce with which Dirhams were weighed is equivalent to 40 Dirhams, its weight in grams is: 2.975 grams weight of the Dirham x 40 Dirhams weight of the ounce=119 grams weight of the silver ounce.
Bu johiliyya davrida ishlatilgan pul birligi va uning og'irliklari edi. Islom bu pul birligini o'z holicha ma'qulladi, uning ishlatilishini qabul qildi va u barcha mollar hamda mehnatning o'lchovi bo'lishini tan oldi. Shuningdek, Islom pul borasida Makka aholisining og'irliklariga ham rozilik bildirdi.
This is the currency that was used in the days of Jahiliyyah and its weights. Islam consented to this currency as it was, and accepted its use, and of being the measure of all goods and labour. It also consented to the weight of the people of Makkah regarding currency.
Shunga qaramay, Islom savdo-sotiq, xarid va yollash qoidalarini belgilaganida ayirboshlashning yagona vositasi sifatida biror narsani majburiy qilmadi, balki odamlarga mollarni, manfaatlarni va mehnatni o‘zaro kelishilgan har qanday narsa bilan almashtirishni qoldirdi, ayirboshlash asosida yotadigan muayyan narsani majburlamasdan. U odamlarga xurmo bilan qilich sotib olishga, bug‘doy bilan qo‘y sotib olishga, dinor bilan kiyim sotib olishga, dirham bilan go‘sht sotib olishga, bir sa’ (hajm o‘lchovi) kishmish evaziga bir kun ishlashga, 5 dinorga javon yasashga yoki muayyan yerni ekish evaziga muayyan uy qurishga ruxsat berdi. Shunday qilib, Islom insonlarni o‘zlari xohlagan narsa bilan va ular o‘rtasida o‘zaro rozilik bor bo‘lgan har qanday narsa bilan — mol, mehnat yoki pul bilan — almashishga qoldirdi.
Despite all this, Islam did not oblige it as the only tool of exchange when it established the rules of business, purchase and hiring but left it to human beings to exchange goods, benefits and labour by anything that they have a mutual agreement on, without obliging a specific thing upon which exchange is based. It allowed people to buy a sword with dates, sheep with wheat, clothes with Dinars, meat with Dirhams, to work a day for a Sa’a (cubic measure) of raisins, build a cupboard for 5 Dinars or build a specific house in return of the cultivation of a specific land. In this way, Islam left men to exchange with what they wish and with whatever they have a mutual consent on between them whether in goods, labour or currency.
Garchi Islom odamlarga xohlagan narsalari bilan almashishga ruxsat bergan bo‘lsa ham, almashinuv qaysi pul birligi orqali amalga oshirilishini oltin va kumush deb belgilagan. U aynan shularni o‘lchov pul birligi qilgan, mol va mehnatni o‘lchashda ham shularga qaytgan hamda barcha muomalalarning asosi qilgan. Shuningdek, u ular uchun aniq og‘irlikni belgilagan — bu Makka aholisining og‘irligidir: “Og‘irlik Makka aholisining og‘irligidir.”
Despite Islam allowing people to exchange with whatever they wish, it specified the currency by which exchange takes place to be gold and silver. It made them the measuring currency, which it reverted to for measuring goods and labour, and the basis for all transactions. It determined for them a specific weight which is the weight of the people of Makkah: “The weight is the weight of the people of Makkah.”.
Islom oltin va kumushni ularning o‘zi sifatida, shuningdek ularning valyuta, pul va narxlar hamda mehnat haqi sifatidagi o‘rni bilan bog‘liq ba’zi shar’iy hukmlarga bog‘lagan. Bu hukmlar orasida: 1. Ularni to‘plab qo‘yishning (kanz) man etilishi. Alloh (SWT) aytadi:
Islam linked some Shari’ah rules with gold and silver in their capacity as gold and silver, and their capacity as currency, money and prices for things and wages for labour. Among these rules: 1. Prohibiting their hoarding (Kanz). Allah (swt) said:
"Oltin va kumushni yig'ib qo'yib, ularni Alloh (SWT) yo'lida sarflamaydiganlarga, alamli azob xabarini bering." [At-Tauba: 34]
“Those who hoard gold and silver and do not spend them in the way of Allah (swt), give them tidings of a painful punishment” [At-Tauba: 34]
U'zbek tilida:
Zar va kumushni ular zar va kumush sifatida, ya'ni pul va almashuv vositasi sifatida, ulardan savdo va mehnat (ish-faoliyat) amalga oshiriladi, to'plab qo'yish taqiqlangan.
It made the prohibition of hoarding gold and silver in their capacity as gold and silver and as currency and the tools of exchange, by which trade and employment are fulfilled.
2. U ikkalasi bilan aniq, doimiy va abadiy qoidalarni bog‘ladi.
2. It linked specific, constant and permanent rules with both of them.
a) Ularga zakot majburiy qilingan, chunki ular pul sifatida, xaridlar uchun narxlar va mehnat uchun haq sifatida ko'riladi. Unda oltin dinorlar va kumush dirhamlar uchun aniq nisob belgilangan: "Har 20 dinorda yarim dinor va har 200 dirhamda 5 dirham."
a) Obliging Zakat on them by considering them currency, prices for purchases and wages for labour. It determined for them a specific Nisab for golden Dinars and silver Dirhams: “One half Dinar in every 20, and 5 Dirhams in every 200.”.
U) Bu (oltin va kumush) to'lov sifatida ishlatilishiga ruxsat berdi, qachonki diyat (qon puli) majburiy bo'lganda, aniq miqdorni belgilab: oltin bo'yicha 1000 dinor, kumush bo'yicha esa 12000 dirham. Ibn Abbosdan rivoyat qilinadi: "Bani Adiy qabilasidan bir kishi o'ldirilgandi, shunda Nabiy ﷺ uning diyatini 12000 dirham qilib belgiladilar" (hadis to'plovchilari tomonidan rivoyat qilingan). Abu Bakr ibn Muhammad ibn Amr ibn Hazm otasidan, u bobosidan rivoyat qiladi: "Allohning Elchisi ﷺ Yaman xalqiga kitob yozdilar, unda shunday deyilgan edi: 'Bir jon uchun diyat 100 ta tuya yoki oltin ishlatuvchilardan 1000 dinor.'" An-Nasoiy rivoyat qilgan.
b) It allowed them (Gold and Silver) to be used for payment when it obliged blood-money, determining a specific amount of gold, which is 1,000 Dinars and silver which is 12,000 Dirhams. Narrated by ibn Abbas “that a man from Bani ‘Adiyy was killed so the Prophet (saw) made his bloodmoney 12,000” i.e. of Dirhams (narrated by the compilers of the Hadith books). It was narrated by Abu Bakr bin Muhammad (saw) bin Amru bin Hazm from his father from his grandfather “that the Messenger of Allah (saw) wrote a book to the people of Yemen containing within it ‘the bloodmoney for a soul is 100 camels or 1,000 Dinars from the users of gold.’” narrated by an-Nasa’i.
c) Oʻgʻirlik uchun qoʻl kesishni joriy qilganda, qoʻl kesiladigan miqdorni bir dinorning choragi deb belgilab qoʻydi yoki.
c) When it obliged cutting for stealing, it specified the amount for which a hand is cut as one-quarter Dinar or.
3 dirham kumush. Shu sababli bu miqdor o‘g‘irlangan barcha narsalar uchun o‘lchov qilib belgilandi. Oisha roziyallohu anhodan, Payg‘ambar ﷺ aytdilar: “O‘g‘rining qo‘li faqat chorak dinor yoki undan ko‘p narsada kesiladi” (besh imom rivoyat qilgan). Ibn Umar roziyallohu anhudan rivoyat qilinadi: “Allohning Elchisi ﷺ 3 dirhamlik majann (qilich) uchun o‘g‘rining qo‘lini kesdilar.”
3 Dirhams of silver. It made this the measurement for all that is stolen. From Aisha from the Prophet (saw) who said: “The hand of the thief is not cut except for one-quarter of a Dinar or more” (narrated by the five). From ibn ‘Umar “that the Messenger of Allah (saw) cut the thief for a Majann (sword) of 3 Dirhams.”.
3. Shariat sarf qoidalarini pul muomalasida belgilaganda, ularni oltin va kumush bo‘yicha belgiladi. Sarf — pulni pulga almashtirish va pul bilan pul savdosi bo‘lib, u o‘z turi bo‘yicha, masalan oltinni oltinga yoki kumushni kumushga, yoki turli turlar bo‘yicha, masalan oltinni kumushga yoki kumushni oltinga sotib olish shaklida bo‘ladi. Abu Bakradan rivoyat qilinadi: “Payg‘ambar ﷺ kumushni kumushga yoki oltinni oltinga faqat teng miqdorda bo‘lmasa, sotishni man qildilar. Bizga esa oltinni kumushga yoki kumushni oltinga, xohlagancha sotib olishni buyurdilar.” (Buxoriy va Muslim rivoyat qilgan).
3. When it established the rules of currency exchange (sarf) in money transactions, it made them in gold and silver. Currency exchange is exchanging currency for currency and trading money for money, either in its own type like gold for gold and silver for silver, or for different types like buying gold with silver or silver with gold. From Abu Bakra he said: “The Prophet (saw) prohibited silver for silver or gold for gold except equally. He commanded us to purchase silver with gold or gold with silver, however we wished.” (collected by Bukhari and Muslim).
Islom bu shariat hukmlarini oltin va kumushni pul va valyuta sifatida, ayirboshlash uchun va sotuv narxlari sifatida tavsiflashda bog‘lagan. Bu Allahning Elchisi ﷺ tomonidan oltin va kumushdan yagona o‘lchov pul birligi sifatida foydalanishga rozilik bo‘lib, unga asosan sotuv narxlari belgilanadi va mehnat haqi o‘lchanadi.
Islam linked these Shari’ah rules with gold and silver in their description as monies and currencies for exchange and prices for sales. This is consent from the Messenger of Allah (saw) to use gold and silver as the sole measuring currency unit upon which sale prices are assessed and wages for labour are measured.
Bu shuni ko'rsatadiki, Islomda pul gʻoʻdir va kumushdir, chunki pul bilan bogʻliq barcha qoidalar gʻoʻd va kumushga bogʻlangan, ular barcha mollar va mehnat uchun narx sifatida hamda ayirboshlash uchun valyuta sifatida xizmat qiladi, tangalangan boʻlsinmi yoki rudа shaklida, ya'ni tangalanmagan boʻlsinmi.
This indicates that currency in Islam is gold and silver because all rules linked to currency are linked to gold and silver in their capacity as prices for all goods and labour and currencies for exchange, whether they are coined or in ore form i.e. not coined.
Demak, musulmonlar yoki Islom davlati pul sifatida boshqa narsani qabul qilishi yoki boshqa narsa bilan muomala qilishi joiz emasmi?
However, does this mean that it is not permitted for Muslims or the Islamic State to take anything else as currency or to deal with anything else?
Boshqa narsalar bilan muomala qilishga kelsak, bu shubhasiz ruxsat etilgan, chunki Allohning Rasuli ﷺ zamonida mollarni bir-biriga almashtirish yo‘li bilan, xuddi oltin va kumush pullar bilan bo‘lgani kabi, savdo-sotiq amalga oshirilgan. Allohning Rasuli ﷺ bularning barchasiga rozilik bildirgan, uni man qilmagan va inkor etmagan. Aksincha, u bunday muomalaga ruxsat bergan. Muslim Ubada ibn as-Somit roziyallohu anhudan rivoyat qilgan, u Payg‘ambar ﷺdan naql qiladi: «Oltin — oltinga, kumush — kumushga, bug‘doy — bug‘doyga, arpa — arpaga, xurmo — xurmoga, tuz — tuzga, bir xil turda (mislan) va teng miqdorda, qo‘lma-qo‘l (darhol) bo‘lsin. Agar bu turlar bir-biridan farq qilsa, qo‘lma-qo‘l (darhol) bo‘lgan shartda xohlaganingizcha sotib olinglar». An-Nasoiy Ubadadan rivoyat qilgan, u shunday degan: «U (Payg‘ambar ﷺ) bizga oltinni kumushga, kumushni oltinga, bug‘doyni arpaga, arpani bug‘doyga qo‘lma-qo‘l, xohlaganimizcha sotib olishni buyurdi».
As for dealing with other things, this is definitely allowed without any dispute because buying and selling took place in the days of the Messenger of Allah (saw) through barter by exchanging goods for each other just as it took place with currencies of gold and silver. The Messenger of Allah (saw) consented to all of this without preventing or denying it. Rather he permitted such transaction. Muslim narrated from Ubada bin as-Samit from the Prophet (saw) who said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt in the same type (mithl) and equal amounts and hand to hand (immediately). If these categories differ, buy as you wish as long as it is hand to hand (immediately).” And An-Nasa’i narrated from Ubada who said: “and he commanded us to buy gold for silver, silver for gold, wheat for barley, barley for wheat hand to hand, however we wished.”.
Muslimlar yoki Xilofat davlati oltin va kumushdan boshqa narsani pul sifatida qabul qilishi joizmi, degan masala, albatta, Rasulullah ﷺ davridagi pul haqiqatini tushunishni va oltin hamda kumush bilan bog‘liq shar’iy hukmlarga qaytishni talab qiladi.
As for the issue of whether Muslims or the Khilafah State are allowed to take other than gold and silver as currency, this inevitably requires one to understand the reality of currency that was present at the time of the Messenger of Allah (saw) and to return to the Shari’ah rules linked to gold and silver.
Messenger of Allah ﷺ dövrida pul haqiqati to'g'risida: uning davrida narxlarni va mehnat haqini o'lchash uchun pul sifatida ishlatiladigan hech qanday pul yo'q edi, oltin va kumushdan boshqa. O'sha paytda metall yoki metall bo'lmagan boshqa hech qanday pul yo'q edi. Mis yoki qo'rg'oshin tangalar ham, charm yoki qog'oz pul ham yo'q edi. Oltin va kumush yagona qabul qilingan pul bo'lib, musulmonlar orasida muomalada edi. Ular savdo-sotiqni birlik bilan emas, vazn bilan amalga oshirar edilar, ya'ni xom metall sifatida, hatto tangalangan bo'lsalar ham. Dinor evaziga mol sotgan savdogar dinorlarni tortib ko'rardi, ular to'liq bir misqol ekanligini, almashinuv operatsiyalari tufayli kamaymaganini tekshirish uchun. Dirham evaziga sotgan kishi esa, sotuvni yakunlash uchun talab qilingan vaznda ekanligini tekshirish uchun ularni tortardi. Ustidan bir yil o'tgan 20 dinorga ega bo'lgan kishi ularni tortib, bir necha qirot kam ekanini topsa, u zakot bermasdi, chunki ular zakot nisobidan kam edi. 200 dirhamga ega bo'lgan kishi ularni tortib, kumush nisobidan bir qirot kam ekanini topsa, u zakot bermasdi, chunki ular nisobdan kam edi.
As for the reality of currency present in the days of the Messenger of Allah (saw) , there was no money at that time exchanged in its capacity as currency to measure the prices of goods and wages of labour, except gold and silver. There was no other currency at that time, whether metallic or non-metallic. There was no copper or lead coins just like there was no leather or paper currency. Gold and silver were the only accepted money and currency circulated among Muslims. Buying and selling was accomplished by them in weight, not units, in their capacity as ore even if they were coined. The trader who sold his goods for Dinars he would weigh the Dinars to verify that they were a complete Mithqal that had not been decreased due to exchange transactions, and whoever sold his goods for Dirhams he would weigh them to verify they were the required weight to complete the sale with them. Whoever possessed 20 Dinars over which a year passed, weighed them and found that they were less a number of carats he would not pay the Zakat as they were less than the Nisab of Zakat. Whoever possessed 200 Dirhams, weighed them and found them one carat less than the Nisab of silver he would not give Zakat because they were less than the Nisab.
Shuni aniqlashtiradiki, oltin va kumush o'z mohiyatiga ko'ra pul hisoblanadi va ular zarb qilinganmi yoki yo'qmi, shunga qaramay, narxlanadi. Bunga sabab, ular an'anaviy ravishda mollar, mehnat va xizmatlar o'lchanadigan pul sifatida qabul qilingan. Allohning Elchisi ﷺ bu an'anaga va bu qarashga rozilik bergan. Ular Allohning Elchisi ﷺ hayotlari davomida, undan keyingi solih xalifalar davrida hamda Umaviylar va Abbosiylar davrlarida ham amaldagi pul bo'lib qolgan. Bu davr mobaynida musulmonlar boshqa hech qanday pulni bilishmagan. Payg'ambar ﷺ pul va narxlarni qabul qilishi mavjud bo'lgan voqelikka rozilik berish edi, va u pul sifatida ulardan boshqasini qabul qilishni buyurmagan.
This clarifies that gold and silver, in their essence, are considered currency and priced without considering whether they were coined or not. This is because they were traditionally accepted as currency with which goods, labour and services were measured. The Messenger of Allah (saw) consented to this tradition and this consideration. They remained the utilised currency throughout the life of the Messenger of Allah (saw) , the righteous Khulafa’a after him and the times of the Ummayyads and Abbasids. The Muslims never knew of any other currency throughout this period. The Messenger (saw) ’s acceptance the currency and prices was consent to an existing reality and he did not order adopting other than them, as currency.
Oltin va kumushga oid shariat hukmlarini tekshirish shuni ko‘rsatadiki, pulni to‘plash (hoarding) taqiqi faqat ularga bog‘liq bo‘lib, boshqa turdagi mol-mulkka taalluqli emas. Boshqa mol-mulklarga kelsak, ular monopoliyaga aylanishi mumkin, ammo to‘planishi (hoarding) mumkin emas. Oziq-ovqat mahsulotlari uzoq vaqt saqlanmaydi, hayvonlar, chorva mollari va qushlar esa doimo ko‘payib borgani uchun ularni to‘plab qo‘yish imkonsiz. Pul sifatida ishlatiladigan narsalardagina to‘plash vujudga keladi, shuning uchun to‘plashni taqiqlovchi hukmlar oltin va kumushga nisbatan kelgan, chunki musulmonlar orasida ulardan boshqa pul bo‘lmagan.
Examining the Shari’ah rules related to gold and silver, shows that the prohibition of hoarding is linked only to them and not to other types of properties. As for other types of properties, it is possible that they become subject to monopoly but not hoarding. Foodstuffs do not remain viable for long periods, and hoarding is not possible with animals, livestock and birds as they constantly increase. Since hoarding does not appear except in currencies, the rules prohibiting hoarding came related to gold and silver as there was no currency among Muslims apart from them.
Shunga qaramay, Shariat (Ash-Shar’i) doimiy hukmlarni oltin va kumush bilan bog‘lagan bo‘lsa-da, masalan, qon puli (diyat) va zakot qoidalarida, uni faqat oltin va kumush bilan cheklamadi, balki qon pulini va zakotni boshqa turdagi mol-mulk (amvol) bilan ham bog‘ladi. Shariat qon pulini tuya, sigir, qo‘y/echki va kiyim-kechak bilan bog‘ladi. U zakotni xuddi oltin va kumushda bo‘lgani kabi tuya, sigir va qo‘y/echki podalarida, ekin-ekinzorlarda va mevalarda hamda savdo tovarlarida ham farz qildi.
However, despite the Legislator (Ash-Shar’i) relating permanent rules with gold and silver such as the rules of blood-money and Zakat, He did not restrict them only to gold and silver but linked blood-money and Zakat with other types of properties (Amwal). Shar’a linked blood-money with camels, cattle, sheep/goats and clothes. It obliged Zakat in livestock of camels, cattle and sheep/goats, crops and fruits, and trading merchandise just like it obliged it in gold and silver.
Shuning uchun oltin va kumushga bog'liq bu qoidalar faqat ularga emas, balki boshqa turdagi mollarga ham taalluqlidir. Biroq (shariat) ularga boshqa pul turlariga e'tibor bermadi, chunki o'sha paytda ulardan boshqa pul turi mavjud emas edi. Ribo (foiz) va unga bog'liq valyuta ayirboshlash qoidalariga kelsak, foiz ular bilan bog'liq bo'lib, hadislar bilan belgilangan boshqa ribo mollariga ham taalluqlidir. Valyuta ayirboshlashga kelsak, u faqat pul va pul sifatida ishlatiladigan mablag'lar doirasida bo'lishi mumkin.
Thus these rules that are linked to gold and silver are not restricted to them but are linked with other types of properties. However it did not turn attention to currency other than them because there was no other type of currency. As for the rules of interest (Riba) and currency exchange related to them, interest is related to them and other types of usurious wealth that are determined by the Ahadith. As for currency exchange, it can only be in currency and utilised money.
Pul muomalasining Payg'ambar (saw) davrida qo'llanilgan haqiqati va oltin-kumush tizimi ustidagi ushbu sharhdan shunday xulosa chiqarish mumkinki, Xilofat davlatining pul birligi asosan oltin va kumush bo'lishi kerak, ham mollar narxini, ham mehnat haqini o'lchash uchun. Biroq, mayda oltin va kumush tangalar zarb qilinganda, ularga qo'shib boshqa metallardan foydalanishga ruxsat etiladi.
From this review of the reality of currency that was used at the time of the Messenger (saw) and of the gold and silver system, it can be deduced that the currency of the Khilafah State should principally be gold and silver for both measuring the prices of goods and the wages of labour. However it is allowed to use other metals, together with gold and silver, when the small pieces of gold and silver are coined.